Srimad Bhagavatam — Ashtama Skandha, Shloka 27
Raivata and Cākṣuṣa Manvantaras; Brahmā’s Prayers at Śvetadvīpa
Prelude to Samudra-manthana
विपश्चितं प्राणमनोधियात्मना- मर्थेन्द्रियाभासमनिद्रमव्रणम् । छायातपौ यत्र न गृध्रपक्षौ तमक्षरं खं त्रियुगं व्रजामहे ॥ २७ ॥
vipaścitaṁ prāṇa-mano-dhiyātmanām arthendriyābhāsam anidram avraṇam chāyātapau yatra na gṛdhra-pakṣau tam akṣaraṁ khaṁ tri-yugaṁ vrajāmahe
ゆえにわれらは、永遠にして虚空のごとく遍満し、三つのユガに威徳を現す至上主の蓮華の御足に帰依する。主はプラーナ・心・知の働きを直接にも間接にも知り、万物を照らし、眠りも汚れもなく、偏りの影も二元の熱もない。
In the beginning of Śrīmad-Bhāgavatam the Supreme Personality of Godhead is described in this way: janmādy asya yato ’nvayād itarataś cārtheṣv abhijñaḥ. The Lord is the origin of all emanations, and He directly and indirectly knows everything about all the activities within His creation. Therefore the Lord is addressed here as vipaścitam, one who is full of all knowledge or who knows everything. The Lord is the Supreme Soul, and He knows everything about the living entities and their senses.
FAQs
Triyuga refers to the Lord who is openly manifest as an avatara in three yugas (Satya, Treta, and Dvapara), while in Kali-yuga His appearance is more concealed—thus He is praised as Triyuga.
Facing danger and cosmic disturbance, the Devas pray to Vishnu as the changeless, all-pervading refuge beyond time and material dualities, who alone can protect and restore dharma.
It teaches to anchor the mind in the ever-awake, uninjured Supreme Reality beyond opposites and fear—seeking shelter through prayer, remembrance, and steady devotion rather than being consumed by time-driven stress.